As Catholics, we are to embrace the normative guidance of the Church as the guidance of Christ Himself. That which the Church advises for the faithful as safe norms for sanctity (and salvation) is to be embraced as nothing less (and nothing more) than Christ’s own guidance for us on His One Way to the Father. We are to let our Yes to the Lord be our Yes to His Body, and our No be No–to both.
For, if we deign to “sift” the guidance of the Church as good here, optional there, or even evil and sacrilegious elsewhere, then we assume the role of judge and shepherd on our way along Christ’s Way to the Father. Further, if we grant that the Church can enjoin the faithful to that which is only doubtfully or optionally good, then her sanctity is only doubtfully or optionally certain. But of course, a doubtful authority is no authority.
In turn, if we grant that the Church could instruct the faithful to practice, or even merely approve, that which is evil or sacrilegious, then we must grant that approving evil and sacrilege conforms to the will of God (i.e., the Way of Christ). It betrays a profound confusion of the Catholic faith to say that, because God “permits” numerous evils in the world, He therefore could permit the establishment of (equally?) numerous similar evils in the Church’s magisterium and worship as things which His elect should approve as guideposts along The Way of Christ. For it is precisely by the Church’s magisterium, sacraments, and communion that the evils of a fallen world are overcome and transformed into the greater glory of God for an ultimate good. But if the Church’s magisterium and worship are subject to the same immoral contrarieties and contradictions as that which characterize the fallen world, then we must ask not only how one could “navigate” the Church’s potentially innumerable errors and compromises with evil, but also why one should heed the Church any more than a worldly entity.
As such, granting the Church’s infallibility in matters of worship and piety which necessarily safeguard the infallibility of faith and morals, does not entail granting thy her statutes and norms never possibly allow the faithful to perform evil or defect from otherwise perfect guidance. The Church’s liturgical and disciplinary infallibility is the supernatural analogue of the absolute cogency and authority of the natural law. Neither one contradict the other, and no faithful Catholic can pretend to flout either.